成唯識論述記 8.238

8.238

述曰：初釋中有二：初別解頌文；後總結頌意。別解頌中文分為四：上二句別解為二；下二句合解為一，第四總牒第一句由字；第三句既盡字；第四句復生等字，合解其頌。解第一句中，先解諸業；次解習氣；後總解之。以業有三：故言諸業，此解業義，如第一卷解。福等三業，如《對法》第七、第八及《大論》第九、五十三等解。福者，勝義，自體及果俱可愛樂，相殊勝故。非福者，不可愛樂，自體及果俱不可樂，相鄙劣故。不動者，不可改轉義，其業多少，住一境界，不移動故。又，復移轉境如生得散善，亦從於定，總名不動。《對法論》說：欲界繫善業，名福；《瑜伽論》言：「謂感善趣異熟，及順五趣受善業，名福。」前是人、天總業；後是五趣別業。然說地獄亦有別善業者，受等流果，如涼風觸身等，別相似業名為善也。又，令地獄諸苦輕微，名為善業，如不斷善等。又，約六趣為論，除地獄取非天，五趣有善業果也。非福業者，《瑜伽論》云：「謂感惡趣異熟，及順五趣異熟。」初是三惡趣總業；後是五趣別業。不動者，謂感色、無色界異熟，及順色、無色界受業前是總業，後是別業。《對法論》說：何故色、無色業，名為不動？答：如欲界餘趣業，遇緣轉得餘趣處受，彼業不爾，定於自處受故。問曰：何故爾也，定所攝故，非同散業？若爾，如何熏禪資下故業生五淨居，故此解非。又，定地攝名為不動，以定能住於一境故。且福之名應通三界滿業。以上善業，別有勝能，名為不動。欲界善業別得總名也，然不動中順受別業。《瑜伽論》少別，如彼抄解。然此三業通身．語．意。意業通三界，身、語唯二地，有尋、伺故，此體性者，即有漏善、不善二思為此業體，遊履身、語，身、語動作，故名為業；身、語唯無記，非善、惡性故，唯以思為體。

The Commentary states: In the initial explanation there are two parts: first, explaining the verse text separately; afterward, concluding the intent of the verse generally. In explaining the verse text separately, the text is divided into four: the upper two lines are explained separately as two; the lower two lines are combined and explained as one; the fourth gathers together the word 'by' (由) in the first line, the word 'once exhausted' (既盡) in the third line, and the words 'further produce' (復生) and so forth in the fourth line, explaining the verse in combination. In explaining the first line: first, all karmas are explained; next, vāsanā is explained; afterward, it is explained generally. Because karmas are threefold, it is said 'all karmas'; this explanation of the meaning of karma is as explained in the first fascicle. The three karmas of merit and so forth are as explained in the Abhidharmasamuccaya fascicles seven and eight, and the Mahā-śāstra (Yogācārabhūmi) fascicles nine, fifty-three, and so forth. 'Merit' (puṇya) has the meaning of being superior: both its intrinsic nature and fruit are delightful, because its marks are extraordinary. 'Non-merit' (apuṇya) is that which cannot be delighted in: both its intrinsic nature and fruit are undesirable, because its marks are base and inferior. 'Immovable' (āniñjya) has the meaning of being unalterable: however much that karma is, it abides in a single realm without shifting. Furthermore, shifting realms—such as the scattered wholesome states obtained at birth—also follow absorption and are collectively called immovable. The Abhidharmasamuccaya states: wholesome karma bound to the desire realm is named merit; the Yogācārabhūmi states: 'It refers to wholesome karma that induces retribution in the wholesome destinies and is experienced in accordance with the five destinies, which is named merit.' The former is the general karma of humans and gods; the latter is the specific karma of the five destinies. However, when it is said that hells also have specific wholesome karma, it refers to experiencing the flow-out fruit (niṣyanda-phala), such as cool breezes touching the body and so forth—distinct resembling karma is called wholesome. Furthermore, causing the various sufferings of hell to become light and subtle is called wholesome karma, like not cutting off roots of merit, and so forth. Furthermore, discussing in terms of the six destinies, excluding the hells and taking the asuras, the five destinies have fruits of wholesome karma. Non-meritorious karma: the Yogācārabhūmi states: 'It refers to that which induces retribution in the evil destinies, and retribution in accordance with the five destinies.' The former is the general karma of the three evil destinies; the latter is the specific karma of the five destinies. Immovable [karma] refers to karma that induces retribution in the form and formless realms, and karma experienced in accordance with the form and formless realms; the former is general karma, and the latter is specific karma. The Abhidharmasamuccaya states: Why is karma of the form and formless realms named immovable? Answer: Just as karma of the other destinies in the desire realm, meeting conditions, changes to be experienced in other destinies and places, that karma is not like that: it is definitely experienced in its own place. Question: Why is it so? Because it is subsumed under absorption, not being identical to scattered karma. If so, how does perfuming dhyāna assist prior karma of a lower level to take birth in the five pure abodes (śuddhāvāsa)? Therefore, this explanation is incorrect. Furthermore, being subsumed under the level of absorption is named immovable, because absorption can abide in a single realm. Moreover, the name 'merit' should apply to the fulfilling karma (paripūraka-karma) of the three realms. Because the higher wholesome karma has a distinct superior capability, it is named immovable. Wholesome karma of the desire realm distinctly receives the general name; however, within immovable karma, karma experienced in accordance [with the form and formless realms] as specific karma is slightly different in the Yogācārabhūmi, as explained in the notes thereon. However, these three karmas apply to body, speech, and mind. Mental karma applies to the three realms; bodily and vocal [karma] are only in the two levels [having vitarka and vicāra], because of having investigation and examination. As for their intrinsic nature: wholesome and unwholesome volitions (cetanā) with outflows are the substance of this karma; traversing body and speech, causing body and speech to act, it is therefore called karma. Body and speech are purely indeterminate, not of wholesome or evil nature, so volition alone is taken as the substance.